Nyāya-śāstra

sukhaṁ tu jagatām eva kāmyaṁ dharmeṇa jāyate

sukhaṁ tu jagatām eva kāmyaṁ dharmeṇa jāyate |
adharma-janyaṁ duḥkhaṁ syāt pratikūlaṁ sacetasām ||
nirduḥkhatve sukhe cecchā taj-jñānād eva jāyate |
icchā tu tad-upāye syād iṣṭopāyatva-dhīr yadi ||
(Bhāṣa-pariccheda: 145–146)
“Pleasure (sukha), that which is the entire world’s object of desire, arises by means of merit (dharma). Pain (duḥkha), which is produced by demerit (adharma), shall be [defined as] that which is unpleasant (pratikūla) for all conscious beings. Desire for painlessness and pleasure arises specifically from knowledge of these, whereas desire shall come about for a means to these [i.e., to painlessness and pleasure] if there is awareness of [something’s] instrumentality to that which is desired [viz., painlessness and pleasure].”

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sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu

sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |
kurute kevalānandād yathā martyasya nartanam ||
pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |
muktā apy āpta-kāmāḥ syuḥ kim u tasyākhilātmanaḥ ||
(Nārāyaṇa-saṁhitā; cited in Bhagavat Sandarbha: 47; Paramātma Sandarbha: 93; Govinda-bhāṣya on Vedānta-sūtra: 2.1.32)

“Without reference to a motive whatsoever, Hari performs the emanation and so forth [of the universe] out of bliss alone like an inebriated person’s dancing [which occurs as a result of bliss and not for the sake of attaining bliss]. Where is the notion of a motive in this regard for he who is possessed of complete bliss? Even the liberated shall be possessed of fulfilled desires. So how much more so shall this be so for he who is the Self of all?”

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sarveṣām anukūla-vedanīyaṁ sukham

sarveṣām anukūla-vedanīyaṁ sukham | pratikūla-vedanīyaṁ duḥkham |
(Tarka-saṅgraha: 55–56)

“That which is perceptible as favorable by all is [called] happiness (sukham). That which is perceptible as unfavorable [by all] is [called] suffering (duḥkha).”

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para-matam apratiṣiddham anumatam

para-matam apratiṣiddham anumatam |
(Tantra-yukti: 28; cited in Vātsyānana’s Nyāya-bhāṣya on the Nyāya-sūtras of Gautama)

“Another’s view that is not negated is approved.”

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pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām

pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām |
āśrayaḥ sarva-dharmānāṁ vidyoddeśe prakīrtitā ||
(Vātsyāyana’s Nyāya-bhāṣya on Gautama’s Nyāya-sūtra: 1.1.1)

“Ānvīkṣikī [i.e., logic (nyāya)] is stated in the enumeration of sciences [i.e., fields of knowledge] to be the lamp of all sciences (vidyās), the means for [accomplishing] all karmas, and the basis of all dharmas.”

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